大般若波羅蜜多經

03

Shariputra! When they hear me expound this profound prajnaparamita, the minds of these good men and good women of the Mahayana rejoice. They attain the vast and wondrous Dharma and are also able to establish immeasurable sentient beings in the supreme wholesome Dharma, causing them to advance toward unsurpassed, perfect enlightenment.

Shariputra! Now, before me, these good men and good women make this great solemn vow: “I shall establish immeasurable hundreds of thousands of sentient beings, causing them to arouse the aspiration for unsurpassed, perfect enlightenment and cultivate the practices of great bodhisattvas. I shall instruct, encourage, guide, and gladden them in unsurpassed, perfect enlightenment until they receive the prediction of non-retrogression and abide in the stage of a non-retrogressing bodhisattva.”

Shariputra! I greatly rejoice in their vow. Why is this? Shariputra, it is because I see that these good men and good women who abide in the bodhisattva vehicle and make such vast vows are united in mind and speech. In the future, those good men and good women will certainly establish immeasurable hundreds of thousands of sentient beings, causing them to arouse the aspiration for unsurpassed, perfect enlightenment and cultivate the practices of great bodhisattvas. They will instruct, encourage, guide, and gladden them in unsurpassed, perfect enlightenment until they receive the prediction of non-retrogression and abide in the stage of a non-retrogressing bodhisattva.

Shariputra! In the past, before immeasurable Buddhas, these good men and good women also made this great solemn vow: “I shall establish immeasurable hundreds of thousands of sentient beings, causing them to arouse the aspiration for unsurpassed, perfect enlightenment and cultivate the practices of great bodhisattvas. I shall instruct, encourage, guide, and gladden them in unsurpassed, perfect enlightenment until they receive the prediction of non-retrogression and abide in the stage of a non-retrogressing bodhisattva.”

Shariputra! The Buddhas of the past also greatly rejoiced in their vow. Why is this? Shariputra, it is because the Buddhas of the past also saw that these good men and good women who abided in the bodhisattva vehicle and made such great vows were united in mind and speech. In the future, those good men and good women would certainly establish immeasurable hundreds of thousands of sentient beings, causing them to arouse the aspiration for unsurpassed, perfect enlightenment and cultivate the practices of great bodhisattvas. They would instruct, encourage, guide, and gladden them in unsurpassed, perfect enlightenment until they received the prediction of non-retrogression and abided in the stage of a non-retrogressing bodhisattva.

Shariputra! These good men and good women possess vast faith and understanding. Relying upon exquisite forms, sounds, fragrances, flavors, and tangible objects, they practice vast generosity.

Having practiced this generosity, they further plant vast roots of virtue. Through these roots of virtue, they obtain vast fruits of retribution. They obtain such vast fruits of retribution solely for the benefit of all sentient beings.

They relinquish all their inner and outer possessions for all sentient beings and dedicate the roots of virtue they have planted in this way, aspiring to be born in Buddha realms in other directions where Tathagatas, Arhats, Perfectly Enlightened Ones are expounding the unsurpassed Dharma of profound prajnaparamita. Having heard such unsurpassed Dharma of profound prajnaparamita, they then establish immeasurable hundreds of thousands of sentient beings in those Buddha realms, causing them to arouse the aspiration for unsurpassed, perfect enlightenment and cultivate the practices of great bodhisattvas.

They instruct, encourage, guide, and cause those beings to rejoice in unsurpassed, perfect enlightenment and attain non-retrogression. Because the great vows they have made are fulfilled, they swiftly realize unsurpassed, perfect enlightenment.

At that time, Shariputra again addressed the Buddha:

– How extraordinary! The Tathagata, Arhat, Perfectly Enlightened One directly knows all dharmas of the past, future, and present; directly knows the suchness of all dharmas, the dharma realm, dharma-nature, the ultimate reality, the realm of space, and so forth; directly knows the teachings concerning the various dharmas; directly knows the differing mental activities of sentient beings; directly knows all the great bodhisattvas of the past; directly knows all the Tathagatas, Arhats, Perfectly Enlightened Ones of the past; directly knows the disciples of the Buddhas and the Buddha realms of the past; directly knows all the great bodhisattvas of the future; directly knows all the Tathagatas, Arhats, Perfectly Enlightened Ones of the future; directly knows the disciples of the Buddhas and the Buddha realms of the future; directly knows the differing practices cultivated by the great bodhisattvas presently dwelling throughout the ten directions; directly knows all the Tathagatas, Arhats, Perfectly Enlightened Ones presently expounding the Dharma in immeasurable, innumerable, and boundless worlds throughout the ten directions; and directly knows the disciples of the Buddhas and the Buddha realms of the present.

World-Honored One! If great bodhisattvas courageously and diligently strive, constantly and without cease seeking these six paramitas, is their realization of the six paramitas dependent upon time or not dependent upon time?

The Buddha said:

– Shariputra! If those good men and good women constantly strive with courage and diligence, seeking these six paramitas without cease, there is no time when they do not realize them. Why is this? Shariputra, because those good men and good women constantly strive with courage and diligence, seeking these six paramitas without cease, they are always protected and kept in mind by the Buddhas and bodhisattvas.

Shariputra said:

– World-Honored One! If those good men and good women do not obtain scriptural teachings corresponding to the six paramitas, how can it be said that they realize these six paramitas?

The Buddha said:

– Shariputra! Those good men and good women constantly and courageously seek the six paramitas with faith, without regard for their bodies or lives. It is impossible that they should fail to obtain scriptural teachings corresponding to these six paramitas. Why is this? Shariputra, because those good men and good women seek perfect enlightenment, they instruct, encourage, and guide sentient beings, causing them joyfully to accept and uphold, read and recite, contemplate, and cultivate scriptural teachings corresponding to these six paramitas. Because of these roots of virtue, wherever they are born they always obtain scriptural teachings corresponding to the six paramitas, which they accept and uphold, read and recite. Courageously and diligently practicing in accordance with the Dharma, they bring sentient beings to maturity and purify Buddha realms. Although they have not yet realized unsurpassed, perfect enlightenment, throughout that interval they never relinquish these practices, even for a single moment.

XLIV. CHAPTER ON THE DEEDS OF MARA

At that time, the Venerable Subhuti addressed the Buddha:

– World-Honored One! You have praised the good men and good women who perfect merit and virtue, advance toward unsurpassed, perfect enlightenment, and courageously cultivate generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, thereby bringing sentient beings to maturity and purifying Buddha realms. World-Honored One! When these good men and good women cultivate the practices leading toward unsurpassed, perfect enlightenment, how can they recognize the obstructive deeds of Mara?

The Buddha said:

– Subhuti! If great bodhisattvas wish to proclaim the essential Dharma for sentient beings but delay speaking until a later time, and eloquence in exposition does not immediately arise, you should know that this is a deed of Mara affecting the bodhisattvas.

The Venerable Subhuti said:

– World-Honored One! For what reason is it called a deed of Mara when great bodhisattvas wish to proclaim the essential Dharma for sentient beings but delay speaking until a later time, and eloquence in exposition does not immediately arise?

The Buddha said:

– Subhuti! When great bodhisattvas practice prajnaparamita, if, because their cultivation of prajnaparamita through generosity paramita is difficult to perfect, they wish to expound the essential Dharma for sentient beings but wait until a certain time to speak, and eloquence in exposition does not arise immediately, this is a demonic deed.

Furthermore, Subhuti! If a great bodhisattva delights in cultivating the supreme practices, yet eloquence in exposition arises immediately, you should know that this is a demonic deed for a bodhisattva.

The Venerable Subhuti said:

– Blessed One! For what reason is it called a demonic deed when a great bodhisattva delights in cultivating the supreme practices and eloquence in exposition arises immediately?

The Buddha said:

– Subhuti! When great bodhisattvas practice generosity paramita through prajnaparamita without skillful means, if eloquence in exposition arises immediately, they abandon their cultivation of those practices. Therefore, when a great bodhisattva delights in cultivating the supreme practices and eloquence in exposition arises immediately, this is called a demonic deed.

Furthermore, Subhuti! When good men and good women abiding in the Bodhisattva Vehicle copy this profound scripture of prajnaparamita, if they grimace and groan, belch and yawn, recline carelessly and jest, disparage and oppress one another, become confused in body and mind, make errors in words and sentences, remain unclear about the meaning and principles, fail to penetrate the profound intent, and suddenly abandon the work halfway so that the copying is not completed, you should know that this is a demonic deed for a bodhisattva.

Furthermore, Subhuti! When good men and good women abiding in the Bodhisattva Vehicle uphold, read, recite, contemplate, cultivate, expound, or listen to this profound scripture of prajnaparamita, if they grimace and groan, belch and yawn, recline carelessly and jest, disparage and oppress one another, become confused in body and mind, make errors in words and sentences, remain unclear about the meaning and principles, fail to penetrate the profound intent, and suddenly abandon the undertaking halfway so that it is not completed, you should know that this is a demonic deed for a bodhisattva.

At that time, the Venerable Subhuti said to the Buddha:

– Blessed One! For what reason, when hearing this profound scripture of prajnaparamita expounded, do good men and good women abiding in the Bodhisattva Vehicle give rise to this thought: “Since I cannot penetrate the profound intent of this scripture, why should I endure hardship to hear it?” Having thought this, they immediately depart. Is it likewise when they uphold, read, recite, contemplate, cultivate, copy, or explain it?

The Buddha said:

– Subhuti! Because in the past these good men and good women cultivated prajnaparamita, meditative concentration, vigor, patience, pure morality, and generosity paramita only superficially, when they now listen to, uphold, and so forth this profound prajnaparamita, they cannot penetrate its profound intent. Unable to endure it, they immediately depart.

Furthermore, Subhuti! When hearing this profound scripture of prajnaparamita, good men and good women abiding in the Bodhisattva Vehicle think: “Since I have not received a prediction of unsurpassed, complete enlightenment, why should I listen to and uphold such a scripture?” Because of this condition, their minds are impure and they do not attain the profound meaning and principles; therefore, they rise from their seats and depart in dejection. You should know that this is a demonic deed for a bodhisattva.

The Venerable Subhuti said to the Buddha:

– Blessed One! For what reason does this profound scripture of prajnaparamita not confer upon these good men and good women a prediction of unsurpassed, complete enlightenment, causing them to become unable to endure it and depart in dejection?

The Buddha said:

– Subhuti! Bodhisattvas who have not yet entered the certainty of the true nature and transcended ordinary birth should not receive a prediction of great enlightenment. If such a prediction were conferred upon them, their arrogance would increase, bringing harm and no benefit. Therefore, no prediction is conferred upon them.

Furthermore, Subhuti! When hearing this profound scripture of prajnaparamita expounded, good men and good women abiding in the Bodhisattva Vehicle think: “Our names are not mentioned here, so why should we listen?” Their minds become impure, they fail to penetrate its meaning, and they immediately rise from their seats and depart in dejection. You should know that this is a demonic deed for a bodhisattva.

The Venerable Subhuti said to the Buddha:

– Blessed One! For what reason does this profound scripture of prajnaparamita not mention the names of those bodhisattvas?

The Buddha said:

– Subhuti! The names of bodhisattvas who have not yet received a prediction of great enlightenment are necessarily not mentioned.

Furthermore, Subhuti! When hearing this profound scripture of prajnaparamita expounded, good men and good women abiding in the Bodhisattva Vehicle think: “Our birthplaces, cities, towns, and villages are not mentioned here, so why should we listen?” Their minds become impure, they fail to penetrate its meaning, and they immediately rise from their seats and depart in dejection. You should know that this is a demonic deed for a bodhisattva.

The Venerable Subhuti said to the Buddha:

– Blessed One! For what reason does this profound scripture of prajnaparamita not mention the birthplaces, cities, towns, and villages of those bodhisattvas?

The Buddha said:

– Subhuti! If the names of those bodhisattvas have not yet been mentioned, their various birthplaces should not be mentioned either.

Furthermore, Subhuti! If great bodhisattvas, upon hearing profound prajnaparamita expounded, become impure in mind, fail to penetrate its meaning, and depart, then for as many steps as they take after giving rise to an impure mind and rejecting this scripture in dejection, their accumulation of merit is diminished by that many kalpas, and for that many kalpas they incur the karmic obstruction to enlightenment. After undergoing that retribution, they must, for a period of time, arouse a vigorous resolve to seek unsurpassed, complete enlightenment and cultivate the difficult ascetic practices of bodhisattvas before they can recover what was lost. Therefore, bodhisattvas who wish swiftly to realize unsurpassed, complete enlightenment should not reject profound prajnaparamita in dejection.

Furthermore, Subhuti! If good men and good women abiding in the Bodhisattva Vehicle cast aside the scriptures of profound prajnaparamita to seek and study other scriptures, you should know that this is a demonic deed for a bodhisattva. Why is this? Subhuti! If these good men and good women cast aside profound prajnaparamita, the root of the knowledge of all aspects, and cling instead to other scriptures that are merely branches and leaves, they will certainly be unable to attain great enlightenment.

The Venerable Subhuti said to the Buddha:

– Blessed One! Which scriptures are like branches and leaves and cannot give rise to the knowledge of all aspects?

The Buddha said:

– Subhuti! Scriptures that expound teachings corresponding to the paths of the shravakas and pratyekabuddhas—namely, the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, the Noble Eightfold Path, and the gateways to liberation of emptiness, signlessness, wishlessness, and so forth—are such scriptures. If any good men or good women study and cultivate them and attain the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, arhatship, or pratyekabuddha enlightenment, but do not attain unsurpassed, complete enlightenment, these are called other scriptures that are like branches and leaves and cannot give rise to the knowledge of all aspects. Profound prajnaparamita unfailingly gives rise to the knowledge of all aspects and possesses great power and efficacy, like the root of a tree. If these good men and good women cast aside the scriptures of profound prajnaparamita to seek and study other scriptures, they will certainly be unable to attain the knowledge of all aspects. Why is this? Subhuti! It is because the scriptures of profound prajnaparamita give rise to all the worldly and supramundane meritorious qualities of the assembly of great bodhisattvas. Therefore, great bodhisattvas who study and cultivate the scriptures of profound prajnaparamita study and cultivate all the worldly and supramundane wholesome qualities and merits of the assembly of great bodhisattvas.

Furthermore, Subhuti! Suppose a hungry dog leaves its master's food and instead follows the servants to beg for food. In the future, good men and good women who abide in the bodhisattva vehicle will likewise cast aside the profound prajnaparamita, the fundamental Dharma of all Buddha-Dharmas, and seek to study scriptures corresponding to the Two Vehicles. Know that this is a demonic deed for a bodhisattva.

Furthermore, Subhuti! Suppose a person wishes to find the king of elephants. Having found the elephant, he then leaves it and goes in search of its footprints. What do you think? Is this person intelligent?

Subhuti replied:

– Blessed One! This person is not intelligent.

The Buddha said:

– Subhuti! In the future, good men and good women who abide in the bodhisattva vehicle will likewise cast aside the profound prajnaparamita, the fundamental Dharma of all Buddha-Dharmas, and seek to study scriptures corresponding to the Two Vehicles. Know that this is a demonic deed for a bodhisattva.

Furthermore, Subhuti! Suppose a person wishes to see the great ocean. After seeing the ocean, he leaves it and goes in search of water in the footprint of an ox, thinking: Could the volume of water in the ocean truly be as deep and vast as this? What do you think? Is this person intelligent?

Subhuti replied:

– Blessed One! This person is not intelligent.

The Buddha said:

– Subhuti! In the future, good men and good women who abide in the bodhisattva vehicle will likewise cast aside the profound prajnaparamita, the fundamental Dharma of all Buddha-Dharmas, and seek to study scriptures corresponding to the Two Vehicles. Know that this is a demonic deed for a bodhisattva.

Furthermore, Subhuti! Suppose a craftsman or his apprentice wishes to build a great palace like the magnificent palace of the god Shakra. Having seen that palace, they instead design it after the palaces of the moon and the sun. What do you think? Could that craftsman or his apprentice build a great palace like the magnificent palace of the god Shakra?

Subhuti replied:

– No, Blessed One! No, Well-Gone One!

The Buddha said:

– Subhuti! What do you think? Is this person intelligent?

Subhuti replied:

– Blessed One! This person is not intelligent; he is foolish.

The Buddha said:

– Subhuti! In the future, good men and good women who abide in the bodhisattva vehicle and wish to seek unsurpassed, complete enlightenment will likewise cast aside such profound prajnaparamita and seek to study scriptures corresponding to the Two Vehicles. They will certainly fail to attain the unsurpassed, complete enlightenment they seek. Know that this is a demonic deed for a bodhisattva.

Furthermore, Subhuti! Suppose a person wishes to behold a holy wheel-turning king. Upon being granted an audience, he does not carefully observe the king's appearance but leaves and goes elsewhere. Seeing the appearance of an ordinary minor king, he then thinks: How could the majestic appearance of a holy wheel-turning king differ from this? What do you think? Is this person intelligent?

Subhuti replied:

– Blessed One! This person is not intelligent.

The Buddha said:

– Subhuti! In the future, good men and good women who abide in the bodhisattva vehicle and wish to seek unsurpassed, complete enlightenment will likewise cast aside such profound prajnaparamita and seek to study scriptures corresponding to the Two Vehicles, saying, “These scriptures do not differ from those scriptures; what need is there to use those scriptures?” These good men and good women will certainly fail to attain the unsurpassed, complete enlightenment they seek. Know that this is a demonic deed for a bodhisattva.

Furthermore, Subhuti! Suppose a hungry person obtains a delicious meal of many flavors but abandons it to seek stale, burnt rice. What do you think? Is this person intelligent?

Subhuti replied:

– Blessed One! This person is not intelligent.

The Buddha said:

– Subhuti! In the future, good men and good women who abide in the bodhisattva vehicle will likewise abandon the scriptures of the profound great prajnaparamita and seek to study scriptures corresponding to the Two Vehicles, wishing to find therein the knowledge of all aspects. Those good men and good women will merely weary themselves in vain and will certainly fail to attain the knowledge of all aspects. Know that this is a demonic deed for a bodhisattva.

Furthermore, Subhuti! Suppose an impoverished person obtains a priceless treasure but abandons it in exchange for a kagamani, a kind of crystal gemstone. What do you think? Is this person intelligent?

Subhuti replied:

– Blessed One! This person is not intelligent.

The Buddha said:

– Subhuti! In the future, good men and good women who abide in the bodhisattva vehicle will likewise abandon the scriptures of the profound great prajnaparamita and seek to study scriptures corresponding to the Two Vehicles, wishing to find therein the knowledge of all aspects. Those good men and good women will merely weary themselves in vain and will certainly fail to attain the knowledge of all aspects. Know that this is a demonic deed for a bodhisattva.

Furthermore, Subhuti! When good men and good women who abide in the bodhisattva vehicle are transcribing the scriptures of the profound great prajnaparamita, inferior thoughts may suddenly arise. Because of these thoughts, they will be unable to complete their transcription of the profound prajnaparamita. Such inferior thoughts are thoughts about form; thoughts about sound, odor, taste, touch, or dharmas; thoughts about generosity, pure morality, patience, diligence, meditation, or prajnaparamita; and even thoughts about unsurpassed, complete enlightenment. These will prevent them from completing their transcription of the profound prajnaparamita. Know that this is a demonic deed for a bodhisattva. Why is this?

Subhuti! It is because prajnaparamita cannot be conceived, is difficult to fathom, is beyond deliberation, neither arises nor ceases, is neither defiled nor pure, is neither concentrated nor distracted, is free from names and words, is inexpressible, and is unobtainable. Why is this?

Subhuti! It is because, within profound prajnaparamita, all dharmas as taught are nonexistent and unobtainable. If, while transcribing the scriptures of profound prajnaparamita, good men and good women who abide in the bodhisattva vehicle allow such dharmas to disturb their minds, they will be unable to bring their work to completion. Therefore, this is said to be a demonic deed for a bodhisattva.

At that time, the Venerable Subhuti addressed the Buddha:

– Blessed One! Can profound prajnaparamita be transcribed?

The Buddha said:

– Subhuti! Profound prajnaparamita cannot be transcribed. Why is this? Subhuti! It is because the intrinsic nature of prajnaparamita is nonexistent and unobtainable; the intrinsic natures of the paramitas of meditation, diligence, patience, pure morality, and generosity are likewise nonexistent and unobtainable. The intrinsic nature of the emptiness of internal dharmas is nonexistent and unobtainable; up to and including the intrinsic nature of the emptiness of the absence of intrinsic nature is also nonexistent and unobtainable. The intrinsic nature of the four foundations of mindfulness is nonexistent and unobtainable. To speak extensively, up to and including the intrinsic nature of the eighteen distinctive qualities of a Buddha is also nonexistent and unobtainable. The intrinsic nature of the knowledge of all things is nonexistent and unobtainable; the intrinsic natures of the knowledge of the aspects of the paths and the knowledge of all aspects are likewise nonexistent and unobtainable.

Subhuti! The intrinsic natures of all dharmas are nonexistent and unobtainable; this is precisely the absence of intrinsic nature. Such absence of intrinsic nature is itself prajnaparamita. A dharma devoid of intrinsic nature cannot transcribe the absence of intrinsic nature. Therefore, prajnaparamita cannot be transcribed.

Subhuti! If good men and good women who abide in the bodhisattva vehicle conceive of such profound prajnaparamita as the absence of intrinsic nature, know that this is a demonic deed for a bodhisattva.

The Venerable Subhuti again addressed the Buddha:

“Blessed One! If good men and good women abiding in the bodhisattva vehicle transcribe such profound prajnaparamita and think, ‘I am using written characters to transcribe such profound prajnaparamita,’ and if, relying upon those written characters, they become attached to prajnaparamita, one should know that this is a demonic deed obstructing a bodhisattva.”

The Buddha said:

“Subhuti! So it is! So it is!

It is just as you have said. Why is this? Subhuti!

In this sutra of profound prajnaparamita, form has no written characters; feeling, perception, formations, and consciousness likewise have no written characters. The eye ayatana has no written characters; the ear, nose, tongue, body, and mind ayatanas likewise have no written characters. The form ayatana has no written characters; the sound, odor, taste, tangible-object, and dharma ayatanas likewise have no written characters.

The eye dhatu has no written characters; the ear, nose, tongue, body, and mind dhatus likewise have no written characters. The form dhatu has no written characters; the sound, odor, taste, tangible-object, and dharma dhatus likewise have no written characters. The eye-consciousness dhatu has no written characters; the ear-, nose-, tongue-, body-, and mind-consciousness dhatus likewise have no written characters.

Eye-contact has no written characters; ear-, nose-, tongue-, body-, and mind-contact likewise have no written characters. Feelings arising with eye-contact as their condition have no written characters; feelings arising with ear-, nose-, tongue-, body-, and mind-contact as their condition likewise have no written characters. Prajnaparamita has no written characters; the perfections of meditative concentration, diligence, patient acceptance, pure morality, and generosity likewise have no written characters.

Inner emptiness—the emptiness of inner dharmas—has no written characters; outer emptiness—the emptiness of outer dharmas; inner-and-outer emptiness—the emptiness of inner and outer dharmas; the emptiness of emptiness; great emptiness; ultimate-truth emptiness; the emptiness of conditioned dharmas; the emptiness of unconditioned dharmas; final emptiness; boundless emptiness; the emptiness of the undispersed; the emptiness of original nature; the emptiness of individual and common characteristics; the emptiness of all dharmas; the emptiness of the unattainable; the emptiness of nonexistence; the emptiness of self-nature; and the emptiness of the nonexistence of self-nature likewise have no written characters.

The four foundations of mindfulness have no written characters; and, speaking more broadly, the eighteen unique qualities of a Buddha likewise have no written characters. The knowledge of all things has no written characters; the knowledge of the aspects of the path and the knowledge of all aspects likewise have no written characters. Therefore, one should not cling to the notion that written characters exist by means of which prajnaparamita can be transcribed.

“Subhuti! If good men and good women abiding in the bodhisattva vehicle cling to the notion that, in the sutra of profound prajnaparamita, that which has no written characters is form, and that which has no written characters is feeling, perception, formations, and consciousness; and likewise, through to the notion that that which has no written characters is the knowledge of all things, and that which has no written characters is the knowledge of the aspects of the path and the knowledge of all aspects, one should know that this is a demonic deed obstructing a bodhisattva.

“Furthermore, Subhuti! When good men and good women abiding in the bodhisattva vehicle transcribe, receive and retain, read and recite, cultivate, contemplate, and expound the sutra of profound prajnaparamita, if thoughts of a country arise, or thoughts of a city or town arise, or thoughts of a capital arise, or thoughts of a place arise, or thoughts of their preceptor arise, or thoughts of fellow students arise, or thoughts of their father, mother, wife, or children arise, or thoughts of brothers or sisters arise, or thoughts of relatives or friends arise, or thoughts of kings or great ministers arise, or thoughts of bandits or evil persons arise, or thoughts of fierce beasts or malevolent spirits arise, or thoughts of gatherings and amusements arise,

or thoughts of prostitutes and pleasures arise, or thoughts of repaying kindness or avenging wrongs arise, or thoughts of other matters arise, or thoughts about those very thoughts arise, all these have been instigated by evil maras.

They obstruct the boundless, excellent wholesome dharmas arising from prajnaparamita. One should know that these are demonic deeds obstructing a bodhisattva.

“Furthermore, Subhuti! When good men and good women abiding in the bodhisattva vehicle transcribe, receive and retain, read and recite, cultivate, contemplate, and expound the sutra of profound prajnaparamita, they may acquire great renown and respectfully receive offerings such as clothing, food and drink, beds, medicines, and other requisites. Because these good men and good women become attached to such things, they lose the boundless, excellent wholesome karma engendered by prajnaparamita. One should know that this is a demonic deed obstructing a bodhisattva.

“Subhuti! When good men and good women abiding in the bodhisattva vehicle transcribe, receive and retain, read and recite, cultivate, contemplate, and expound such a sutra of profound prajnaparamita, evil maras may assume the appearance of close friends and give bodhisattvas various secular treatises or scriptures corresponding to the Two Vehicles. These extensively discuss excellent worldly matters, or extensively explain the skandhas, ayatanas, and dhatus; the truths; dependent origination; the thirty-seven dharmas conducive to awakening; the three gates of liberation; the four meditative concentrations; and so forth.

The evil maras say, ‘The purport of these scriptures is profound. You should diligently cultivate and study them, and abandon the Prajnaparamita Sutra that you have been practicing.’ Through skillful means, these good men and good women abiding in the bodhisattva vehicle do not accept the secular treatises or scriptures corresponding to the Two Vehicles given by the evil maras. Why is this?

Because secular treatises and scriptures of the Two Vehicles cannot give rise to the knowledge of all aspects. They are not skillful means conducive to attaining unsurpassed, complete, perfect awakening; rather, they only obstruct unsurpassed, complete, perfect awakening.

“Subhuti! In this sutra of profound prajnaparamita, I extensively teach the skillful means of the path of great bodhisattvas. Any great bodhisattva who seeks skillful means here and diligently cultivates and studies the bodhisattva practices will swiftly realize unsurpassed, complete, perfect awakening.

“Subhuti! If good men and good women abiding in the bodhisattva vehicle cast aside the skillful means of the path of great bodhisattvas taught in the scriptures of profound prajnaparamita and instead receive and study secular or demonic treatises, or scriptures corresponding to the Two Vehicles, one should know that this is a demonic deed obstructing a bodhisattva.

XLV. CHAPTER ON DISCORD

01

“Furthermore, Subhuti! A student of the Dharma may delight in listening to, transcribing, receiving and retaining, reading and reciting, and cultivating profound prajnaparamita, while a custodian of the Dharma, attached to pleasure and joy, becomes disheartened and refuses to teach or transmit profound prajnaparamita. One should know that this is a demonic deed obstructing a bodhisattva.

“Subhuti! A custodian of the Dharma may be neither attached to pleasure and joy nor disheartened, but may wish to teach and transmit profound prajnaparamita, using skillful means to encourage others to receive and retain, read and recite, and cultivate it; yet the student of the Dharma, being disheartened and attached to pleasure and joy, may not wish to hear or receive it. One should know that this is a demonic deed obstructing a bodhisattva.

“Furthermore, Subhuti! A student of the Dharma may delight in listening to, transcribing, receiving and retaining, reading and reciting, and cultivating profound prajnaparamita, while the custodian of the Dharma wishes to go to places where profound prajnaparamita cannot be taught or transmitted. One should know that this is a demonic deed obstructing a bodhisattva.

“Subhuti! A custodian of the Dharma may wish to teach and transmit profound prajnaparamita, using skillful means to encourage others to transcribe, receive and retain, read and recite, and cultivate it, while the student of the Dharma wishes to go to places where profound prajnaparamita cannot be heard. One should know that this is a demonic deed obstructing a bodhisattva.”

Furthermore, Subhuti! The one who upholds the Dharma is filled with intense unwholesome desires, delights in fame and gain, and receives with insatiable mind respectful offerings of clothing, food and drink, bedding, medicines, and other possessions. The student of the Dharma, however, has few desires, is content, cultivates the practice of seclusion, is courageous and diligent, is endowed with mindfulness, concentration, and wisdom, is weary of material gain, and fears reverence and renown. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard and received, copied, recited, or cultivated. You should know that this is a demonic hindrance for bodhisattvas.

Subhuti! The one who upholds the Dharma has few desires, is content, cultivates the practice of seclusion, is courageous and diligent, is endowed with mindfulness, concentration, and wisdom, is weary of material gain, and fears reverence and renown. The student of the Dharma, however, is filled with intense unwholesome desires, delights in fame and gain, and receives with insatiable mind respectful offerings of clothing, food and drink, bedding, medicines, and other possessions. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. You should know that this is a demonic hindrance for bodhisattvas.

Furthermore, Subhuti! The one who upholds the Dharma is endowed with the twelve virtues of dhuta practice, namely: dwelling in a secluded place, always obtaining food by alms-round, wearing robes made of discarded rags, accepting only one meal, eating only once, eating whatever is received on alms-round, dwelling in a charnel ground, dwelling in the open air, dwelling beneath a tree, always sitting and never lying down, resting wherever one happens to be, and possessing only three robes.

The student of the Dharma, however, does not undertake the twelve virtues of dhuta practice, from dwelling in a secluded place through not possessing only three robes. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. You should know that this is a demonic hindrance for bodhisattvas.

Subhuti! The student of the Dharma is endowed with the twelve virtues of dhuta practice, from dwelling in a secluded place through possessing only three robes. The one who upholds the Dharma, however, does not undertake the twelve virtues of dhuta practice, from dwelling in a secluded place through not possessing only three robes. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. You should know that this is a demonic hindrance for bodhisattvas.

Furthermore, Subhuti! The one who upholds the Dharma has faith and wholesome qualities, wishes to expound the profound prajnaparamita to others, and skillfully encourages them to copy, receive and uphold, recite, and cultivate it. The student of the Dharma, however, has no faith or wholesome qualities and does not wish to listen to, receive, or uphold it. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. You should know that this is a demonic hindrance for bodhisattvas.

Subhuti! The student of the Dharma has faith and wholesome qualities and seeks to listen to, copy, receive and uphold, recite, and cultivate the profound prajnaparamita. The one who upholds the Dharma, however, has no faith or wholesome qualities and does not wish to teach or transmit it. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. You should know that this is a demonic hindrance for bodhisattvas.

Furthermore, Subhuti! The one who upholds the Dharma is not miserly at heart and always gives everything away, whereas the student of the Dharma is miserly at heart and gives nothing away. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. You should know that this is a demonic hindrance for bodhisattvas.

Subhuti! The student of the Dharma is not miserly at heart and always gives everything away, whereas the one who upholds the Dharma is miserly at heart and gives nothing away. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. You should know that this is a demonic hindrance for bodhisattvas.

Furthermore, Subhuti! The student of the Dharma wishes to offer the one who upholds the Dharma clothing, food and drink, bedding, medicines, and other possessions, but the one who upholds the Dharma does not wish to accept or use them. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. You should know that this is a demonic hindrance for bodhisattvas.

Subhuti! The one who upholds the Dharma wishes to provide the student of the Dharma with clothing, food and drink, bedding, medicines, and other possessions, but the student of the Dharma does not wish to accept or use them. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. You should know that this is a demonic hindrance for bodhisattvas.

Furthermore, Subhuti! The one who upholds the Dharma has attained wisdom capable of concise exposition and does not wish to speak at length, whereas the student of the Dharma has attained wisdom capable of extensive exposition and does not wish to speak briefly. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. You should know that this is a demonic hindrance for bodhisattvas.

Subhuti! The student of the Dharma has attained wisdom capable of concise exposition and wishes to speak only in summary, whereas the one who upholds the Dharma has attained wisdom capable of extensive exposition and wishes to speak only at length. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. You should know that this is a demonic hindrance for bodhisattvas.

Furthermore, Subhuti! The one who upholds the Dharma wishes to gain extensive understanding of the meanings of the twelve divisions of the teachings in their proper sequence, namely: sutra, geyya, vyakarana, gatha, udana, nidana, itivrttaka, jataka, vaipulya, adbhuta-dharma, avadana, and upadesa. The student of the Dharma, however, does not wish to gain extensive understanding of the meanings of the twelve divisions of the teachings in their proper sequence, from sutra through upadesa. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. You should know that this is a demonic hindrance for bodhisattvas.

Subhuti! The student of the Dharma wishes to gain extensive understanding of the meanings of the twelve divisions of the teachings in their proper sequence, from sutra through upadesa. The one who upholds the Dharma, however, does not wish to gain extensive understanding of the twelve divisions of the teachings in their proper sequence, from sutra through upadesa. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. You should know that this is a demonic hindrance for bodhisattvas.

Furthermore, Subhuti! The one who upholds the Dharma has perfected the paramitas of generosity, pure ethical discipline, patient acceptance, diligence, meditative concentration, and prajnaparamita, whereas the student of the Dharma has not perfected generosity through prajnaparamita. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. You should know that this is a demonic hindrance for bodhisattvas.

Subhuti! The student of the Dharma has perfected generosity through prajnaparamita, whereas the one who upholds the Dharma has not perfected generosity through prajnaparamita. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. You should know that this is a demonic hindrance for bodhisattvas.

Furthermore, Subhuti! The one who upholds the Dharma possesses skillful means with respect to the six paramitas, whereas the student of the Dharma does not possess skillful means with respect to the six paramitas. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. You should know that this is a demonic hindrance for bodhisattvas.

Subhuti! The student of the Dharma possesses skillful means regarding the six paramitas, while the upholder of the Dharma does not possess skillful means regarding the six paramitas. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. Know that this is a demonic obstruction for a bodhisattva.

Furthermore, Subhuti! The upholder of the Dharma has attained the dharani gateway, while the student of the Dharma has not yet attained the dharani gateway. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. Know that this is a demonic obstruction for a bodhisattva.

Subhuti! The student of the Dharma has attained the dharani gateway, while the upholder of the Dharma has not yet attained the dharani gateway. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. Know that this is a demonic obstruction for a bodhisattva.

Furthermore, Subhuti! The upholder of the Dharma wishes to reverence, copy, receive and uphold, recite, and cultivate the profound prajnaparamita. The student of the Dharma, however, does not wish to reverence, copy, receive and uphold, recite, or cultivate the profound prajnaparamita. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. Know that this is a demonic obstruction for a bodhisattva.

Subhuti! The student of the Dharma wishes to reverence, copy, receive and uphold, recite, and cultivate the profound prajnaparamita. The upholder of the Dharma, however, does not wish to reverence, copy, receive and uphold, recite, or cultivate the profound prajnaparamita. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. Know that this is a demonic obstruction for a bodhisattva.

Furthermore, Subhuti! The upholder of the Dharma has freed himself from the defilement of stinginess and from the hindrances of sensual desire, ill will, sloth and torpor, drowsiness, restlessness, remorse, and doubt; while the student of the Dharma has not yet freed himself from the defilement of stinginess or from the hindrances of sensual desire through doubt. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. Know that this is a demonic obstruction for a bodhisattva.

Subhuti! The student of the Dharma has freed himself from the defilement of stinginess and from the hindrances of sensual desire through doubt; while the upholder of the Dharma has not yet freed himself from the defilement of stinginess or from the hindrances of sensual desire through doubt. Because the two are not in harmony, the profound prajnaparamita cannot be taught and transmitted, heard, received, copied, recited, or cultivated. Know that this is a demonic obstruction for a bodhisattva.

Furthermore, Subhuti! When good men and good women abiding in the bodhisattva vehicle copy, receive and uphold, recite, cultivate, contemplate, and expound such a profound Prajnaparamita Sutra, someone may come and describe the sufferings in the hells and among animals and hungry ghosts, saying: “In this very life, you should strive diligently to bring all suffering to an end and enter nirvana. Why remain so long in the vast ocean of birth and death, enduring hundreds of thousands of unbearable sufferings in pursuit of unsurpassed, complete and perfect enlightenment?” If, because of those words, these good men and good women fail to carry through to completion the copying, receiving and upholding, reciting, cultivating, contemplating, and expounding of the profound Prajnaparamita Sutra,

know that this is a demonic obstruction for a bodhisattva.

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